The Making of the Modern Indian Artist-Craftsman is intended to be a biographical and critical insight into the work of the potter, painter and photographer Devi Prasad. Apart from the making of his personal history and his times, it leads us to why the act of making (art) itself takes on such a fundamental philosophical significance in his life. This, the author explains, derives directly from his absorption of Gandhi’s philosophy that looked at the act of making or doing as an ethical ideal, and further back to the impact of the Arts and Crafts Movement on the ideology of ‘Swadeshi’ and on the milieu of Santiniketan. This book examines his art along with his role in political activism which, although garnered on Indian soil made him crisscross national borders and assume an important role in the international arena of war resistance. Devi Prasad graduated from Tagore’s Santiniketan in 1944 when he joined the Hindustani Talimi Sangh (which promulgated Nayee Taleem) at Gandhi’s ashram Sevagram as Art ‘Teacher’. His political consciousness saw him participate actively in the Quit India Movement in 1942, in Vinoba Bhave’s Bhoodan and later from 1962 onward as Secretary General (later Chairman) of the War Resisters’ International, the oldest world pacifist organisation based in London. From there he was able to extend his Gandhian values internationally. All of this, while continuing with his life as a prolific artist. Rather than view them as separate worlds or professions, Devi harmonises them within an ethical and conscionable whole. He has written widely on the inextricable link between peace and creativity, on child /basic education, Gandhi and Tagore, on politics and art, in English, Hindi and Bangla. In 2007 he was awarded the Lalit Kala Akademi Ratna and in 2008, the Desikottama by Visva Bharati University, Santiniketan.

An illustrated monthly magazine in the interest of better art, better work and a better more reasonable way of living.

This book presents a comprehensive socio-cultural history of crafts and crafts persons in pre-colonial Eastern India. It focuses on the technology of crafts as being integral to the traditional lives of the crafts persons and explores their cultural and social world. It offers an in-depth analysis of the complexities of craft technologies in the three sectors of cotton textile, sericulture and silk textile and mining and metallurgy in the regions of Bihar and Jharkhand in Eastern India in the seventeenth and eighteenth centuries. Apart from technology, the book discusses a range of socio-economic themes including craft production systems; marketing and financing patterns; impact of contact with the world market; craft persons’ identities in terms of caste affiliations and group divisions; negotiations for upward caste mobility; contestations and dissent of lower castes; power and social stratification; functioning of caste panchayats; gender division of craft labour; myths, beliefs and religiosity attributed to craft usages; social and ritual traditions; and contemporary craft traditions. Rich in archival and diverse sources, including oral traditions, paintings, and findings from extensive field visits and interactions with crafts persons, this book will be an essential read for scholars and researchers of crafts, medieval Indian history, social history, sociology and social anthropology, economic history, cultural history, science and technology studies, and South Asian studies. It will also interest government and non-governmental organisations, textile historians, craft and design specialists, contemporary craft industrial sector, and museums.

In North America between 1894 and 1930, the rise of the "New Woman" sparked controversy on both sides of the Atlantic and around the world. As she demanded a public voice as well as private fulfillment through work, education, and politics, American journalists debated and defined her. Who was she and where did she come from? Was she to be celebrated as the agent of progress or reviled as a traitor to the traditional family? Over time, the dominant version of the American New Woman became typified as white, educated, and middle class: the suffragist, progressive reformer, and bloomer-wearing bicyclist. By the 1920s, the jazz-dancing flapper epitomized her. Yet she also had many other faces. Bringing together a diverse range of essays from the periodical press of the late nineteenth and early twentieth centuries, Martha H. Patterson shows how the New Woman differed according to region, class, politics, race, ethnicity, and historical circumstance. In addition to the New Woman's prevailing incarnations, she appears here as a gun-wielding heroine, imperialist symbol, assimilationist icon, entrepreneur, socialist, anarchist, thief, vamp, and eugenicist. Together, these readings redefine our understanding of the New Woman and her cultural impact.